I came accross these on Access to insight, awhile ago, and can not remember exactly where they are from or what page (maybe befriending the suttas??)

"Thus you should train yourselves: 'We will lend ear when discourses which are the words of the Authentic One;profound in their meaning, transcendent, and connected with emptiness are being recited. We will lend ear, will setour mind on understanding them, and

Endowed with six qualities, a person is capable of aligning with lawfulness, upright of skilful mental qualities evenwhile listening to the true Dhamma. Which six?"When the Truth & Deportment declared by the Authentic One is being taught, they listen well,gives ear, apply their mind to understanding, reject the worthless, grasps the worthwhile, and is capable of beingpatience to conform with the teaching.

not exactly on memorization, apart from the grasping aspect, but hopefully useful!

I am almost finished rememorizing the Dhammachakkapavatana sutta (only the devas to go through ) and did look at the Karaniya metta sutta in english, and I still remember it well!

This offering maybe right, or wrong, but it is one, the other, both, or neither!Blog,-Some Suttas Translated,Ajahn Chah."Others will misconstrue reality due to their personal perspectives, doggedly holding onto and not easily discarding them; We shall not misconstrue reality due to our own personal perspectives, nor doggedly holding onto them, but will discard them easily. This effacement shall be done."

I find the method suggested there very helpful. Basically, you convert your text into a string of just the first letters and use it as a recall crutch. So the text I am working on now...

§27. "Bhikkhus, for a faithful disciple who is intent on fathoming the Teacher’s Dispensation, it is natural that he conduct himself thus: ‘The Blessed One is the Teacher, I am a disciple; the Blessed One knows, I do not know.’ For a faithful disciple who is intent on fathoming the Teacher’s Dispensation, the Teacher’s Dispensation is nourishing and refreshing."

The idea is then that you are able to stretch your memory by filling in the rest of the words when you are at the middle stage of the process: sort of know it but not really completely.

There is a tool on that page that will create this version. On this page: http://www.downes.ca/memorization.htm is just the tool. If you want you can do a "save as" for that page and keep it on your computer.

Snp 4.14 transl. Thanissaro wrote:"I ask the kinsman of the Sun, the great seer, about seclusion & the state of peace. Seeing in what way is a monk unbound, clinging to nothing in the world?" "He should put an entire stop to the root of objectification-classifications: 'I am the thinker.'[1] He should train, always mindful, to subdue any craving inside him. Whatever truth he may know, within or without, he shouldn't get entrenched in connection with it, for that isn't called Unbinding by the good. He shouldn't, because of it, think himself better, lower, or equal. Touched by contact in various ways, he shouldn't keep conjuring self. Stilled right within, a monk shouldn't seek peace from another from anything else. For one stilled right within, there's nothing embraced, so how rejected?"Tuvataka Sutta (Sutta Nipata 4.14)

There has been some work done in order to help people memorizing in Pali (or English with Pali words) the instructions that the Buddha repeated the most in the suttas. Each Pali word has a bubble with its definition in it. The list is far from being exhaustive, but it is getting completed slowly:

Best wishes in your endeavour!I seem to remember that sutta is a nice one to chant, there are some good repeated passages that form a nice rhythm.During the rains retreat at Bodhinyanarama we chanted it most evenings for a few months, and by the end I could do it without reading from the book. Interestingly I could chant it with others, but not by myself. By myself I always got lost.May your memory be well exercised

Then, saturated with joy, you will put an end to suffering and stress.SN 9.11

Well done KB on your aspiration. I have also thought about memorizing the Dhamma Cakka Pavatana, but because of work and family responsibilities, I was convinced I didn;t have the time. You might want to check out the sutta memorization challenge thread, and please feel free to either merge this thread with it or begin diarising in that thread. I will be very interested to know how you progress.with metta and best wishes.

Ben

“No lists of things to be done. The day providential to itself. The hour. There is no later. This is later. All things of grace and beauty such that one holds them to one's heart have a common provenance in pain. Their birth in grief and ashes.” - Cormac McCarthy, The Road

Learn this from the waters:in mountain clefts and chasms,loud gush the streamlets,but great rivers flow silently.- Sutta Nipata 3.725

It is much easier to memorize a discourse like this while chanting together (sam+gayana) in a group. There is a rhythm to the chant and when you need to stop to take a breath, others continue chanting. Group recitation has been the way the Sangha has preserved the Suttas for centuries.

Ben wrote:Well done KB on your aspiration. I have also thought about memorizing the Dhamma Cakka Pavatana, but because of work and family responsibilities, I was convinced I didn;t have the time. You might want to check out the sutta memorization challenge thread, and please feel free to either merge this thread with it or begin diarising in that thread. I will be very interested to know how you progress.with metta and best wishes.

gavesako wrote:It is much easier to memorize a discourse like this while chanting together (sam+gayana) in a group. There is a rhythm to the chant and when you need to stop to take a breath, others continue chanting. Group recitation has been the way the Sangha has preserved the Suttas for centuries.

Bhante,

Yes, I understand this completely. This is why I'm using the recording of Dhamma Ruwan. I wish I had a group with whom to recite but their is only my lay group here. Thank you!

To avoid all evil, to cultivate good, and to cleanse one's mind — this is the teaching of the Buddhas.-Dhp. 183

gavesako wrote:It is much easier to memorize a discourse like this while chanting together (sam+gayana) in a group. There is a rhythm to the chant and when you need to stop to take a breath, others continue chanting. Group recitation has been the way the Sangha has preserved the Suttas for centuries.

Bhante,

Yes, I understand this completely. This is why I'm using the recording of Dhamma Ruwan. I wish I had a group with whom to recite but their is only my lay group here. Thank you!

Hi Khalil,where is your OP?I was going to have a look at the link in it.

This offering maybe right, or wrong, but it is one, the other, both, or neither!Blog,-Some Suttas Translated,Ajahn Chah."Others will misconstrue reality due to their personal perspectives, doggedly holding onto and not easily discarding them; We shall not misconstrue reality due to our own personal perspectives, nor doggedly holding onto them, but will discard them easily. This effacement shall be done."

Just in case anyone was wondering, my aditthana is still going strong. To help myself I have put together a lst of resources in Pali and English to help me not only memorize the Dhammacakkappavattana sutta but, dare I say, to understand it. I have actually decided to pay to host the files in case whoever is serving them up now goes under later. Please let me know if you have more to add and I will update the page accordingly: http://khalilbodhi.wordpress.com/daily-practice-outline/memorizing-the-dhammacakkappavattana-sutta/

To avoid all evil, to cultivate good, and to cleanse one's mind — this is the teaching of the Buddhas.-Dhp. 183

Just in case anyone was wondering, my aditthana is still going strong. To help myself I have put together a lst of resources in Pali and English to help me not only memorize the Dhammacakkappavattana sutta but, dare I say, to understand it. I have actually decided to pay to host the files in case whoever is serving them up now goes under later. Please let me know if you have more to add and I will update the page accordingly: http://khalilbodhi.wordpress.com/daily-practice-outline/memorizing-the-dhammacakkappavattana-sutta/

For memorizing things, I'm a huge fan of using the 'method of loci', also known as the memory palace technique. It's an ancient technique that was used by the Greeks and Romans to memorize speeches. They are still used to today, especially by people who participate in modern "memory championships". The feats of memory these mental athletes can achieve by using simple techniques is amazing, and this is one of the main ways they do it. I highly recommend checking this out, it really works wonders.

Non qui parum habet sed qui plus cupit pauper est.It's not he who has little, but he who craves more, that is poor. - Seneca

I didn't actually get as far as I hoped in memorizing the karaniya metta sutta. But I am now looking at beginning again, maybe with something different this time.So aside from the basic homages and refuges, what are some of the first chants that someone brought up as a buddhist might know or learn? Any ideas?

"If beings knew, as I know, the results of giving & sharing, they would not eat without having given, nor would the stain of miserliness overcome their minds. Even if it were their last bite, their last mouthful, they would not eat without having shared." Iti 26

Since sharing of the following teaching has generated significant effect, I'm posting them here so that we can try to memorize these very important guidelines for our Dhamma practice, which I hope you don't mind reading again:

— From DN 16. Mahāparinibbāna Sutta —

To some of you, Ānanda, it may occur thus: 'The words of the Teacher have ended, there is a Teacher no longer'. But it should not, Ānanda, be so considered. Indeed, Ānanda, that which I have taught and made known to you as the Dhamma and the Vinaya will be your Teacher after my passing away.

— From SN 20.7 Āṇi Sutta —

In future time, there will be bhikkhus who will not listen to the utterance of such discourses which are words of the Tathāgata, profound, profound in meaning, leading beyond the world, (consistently) connected with emptiness, they will not lend ear, they will not apply their mind on knowledge, they will not consider those teachings as to be taken up and mastered.

On the contrary, they will listen to the utterance of such discourses which are literary compositions made by poets, witty words, witty letters, by people from outside, or the words of disciples, they will lend ear, they will apply their mind on knowledge, they will consider those teachings as to be taken up and mastered.

Thus, bhikkhus, the discourses which are words of the Tathāgata, profound, profound in meaning, leading beyond the world, (consistently) connected with emptiness, will disappear.

Therefore, bhikkhus, you should train thus: 'We will listen to the utterance of such discourses which are words of the Tathāgata, profound, profound in meaning, leading beyond the world, (consistently) connected with emptiness, we will lend ear, we will apply our mind on knowledge, we will consider those teachings as to be taken up and mastered.' This is how, bhikkhus, you should train yourselves.

— From SN 16.13 Saddhammapatirupaka Sutta: A Counterfeit of the True Dhamma —

"When beings are degenerating and the true Dhamma is disappearing, there are more training rules and yet fewer monks established in final gnosis. There is no disappearance of the true Dhamma as long as a counterfeit of the true Dhamma has not arisen in the world, but there is the disappearance of the true Dhamma when a counterfeit of the true Dhamma has arisen in the world. Just as there is no disappearance of gold as long as a counterfeit of gold has not arisen in the world, but there is the disappearance of gold when a counterfeit of gold has arisen in the world, in the same way there is no disappearance of the true Dhamma as long as a counterfeit of the true Dhamma has not arisen in the world, but there is the disappearance of the true Dhamma when a counterfeit of the true Dhamma has arisen in the world.

"It's not the earth property that makes the true Dhamma disappear. It's not the water property... the fire property... the wind property that makes the true Dhamma disappear. It's worthless people who arise right here [within the Sangha] who make the true Dhamma disappear. The true Dhamma doesn't disappear the way a boat sinks all at once.

"These five downward-leading qualities tend to the confusion and disappearance of the true Dhamma. Which five? There is the case where the monks, nuns, male lay followers, & female lay followers live without respect, without deference, for the Teacher. They live without respect, without deference, for the Dhamma... for the Sangha... for the Training... for concentration. These are the five downward-leading qualities that tend to the confusion and disappearance of the true Dhamma.

"But these five qualities tend to the stability, the non-confusion, the non-disappearance of the true Dhamma. Which five? There is the case where the monks, nuns, male lay followers, & female lay followers live with respect, with deference, for the Teacher. They live with respect, with deference, for the Dhamma... for the Sangha... for the Training... for concentration. These are the five qualities that tend to the stability, the non-confusion, the non-disappearance of the true Dhamma."

04."Here, bhikkhus, the bhikkhu listens to the Teaching carefully, recites it carefully, keeps it in mind carefully, examines the meanings of the Teaching in the mind carefully. Knowing the meanings and the Teaching apply the method of practising it carefully. Bhikkhus, these five things conduce to the non-confusion and non-disappearance of the good Teaching."

07. "Again, bhikkhus, the elder bhikkhus do not give to abundance, are not lethargic, not giving up seclusion and the main aim, arouse effort to attain the not yet attained and to realize the not yet realized. By that the later generation follow them and do not give to abundance, become lethargic, not giving up seclusion and the main aim, arouses effort to attain the not yet attained or to realize the not yet realized. Bhikkhus, this is the fourth thing that conduces to the long standing, non-confusion and non-disappearance of the good Teaching."

Metta to all !

Starter

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"Monks, be islands unto yourselves, be your own refuge, having no other; let the Dhamma be an island and a refuge to you, having no other. Those who are islands unto themselves... should investigate to the very heart of things: 'What is the source of sorrow, lamentation, pain, grief and despair? How do they arise?'

...

"But seeing the body's (the form's) impermanence, its change-ability, its waning, its ceasing, he says 'formerly as now, all bodies (forms) were impermanent and unsatisfactory, and subject to change.' Thus, seeing this as it really is, with perfect insight, he abandons all sorrow, lamentation, pain, grief and despair. He is not worried at their abandonment (With their abandonment he is not worried?), but unworried lives at ease, and thus living at ease he is said to be 'assuredly delivered.'" [Similarly with 'feelings,' 'perceptions,' 'volitions,' 'consciousness'].

I wish I could always remember this teaching and search inside instead of outside, and investigate to the very heart of sufferings: 'What is the source of sorrow, lamentation, pain, grief and despair? How do they arise?' (and how to abandon them?)

Happy Uposatha!

PS: a similar teaching by the Buddha in DN 16

"I, Ānanda, at present, am old, elderly, of great age, far gone, advanced in years, I am eighty years old. It is like, Ānanda, an old cart, which only keeps going when shored up with bamboo, just so, Ānanda, I think the Realised One’s body only keeps going when shored up with bamboo.

When the Realised One doesn’t pay attention, Ānanda, to any of the signs, when all feelings have ceased, he lives having established the signless mind-concentration, and at that time, Ānanda, the Realised One’s body is most comfortable.

Therefore, Ānanda, live with yourself as an island, yourself as a refuge, with no other refuge, with the Teaching as an island, the Teaching as a refuge, with no other refuge. And how, Ānanda, does a monk live with himself as an island, himself as a refuge, with no other refuge, with the Teaching as an island, the Teaching as a refuge, with no other refuge?

Here, Ānanda, a monk dwells contemplating the nature of the body in the body, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world; he dwells contemplating the nature of feelings in feelings, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world; he dwells contemplating the nature of the mind in the mind, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world; he dwells contemplating the nature of things in various things, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

Thus, Ānanda, a monk lives with himself as an island, himself as a refuge, with no other refuge, with the Teaching as an island, the Teaching as a refuge, with no other refuge. For whoever, Ānanda, whether at present or after my passing, lives with himself as an island, himself as a refuge, with no other refuge, with the Teaching as an island, the Teaching as a refuge, with no other refuge, those monks of mine, Ānanda, will go from darkness to the highest—whoever likes the training.”

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I hope that the following teaching can be not only memorized by heart but also applied in daily practice:

"Monks, even if bandits were to carve you up savagely, limb by limb, with a two-handled saw, he who let his heart harbor hate toward them would not be carrying out my teaching. Even then you should train yourselves: 'Our hearts will be unaffected and we will say no evil words. We will remain compassionate, with a heart of loving kindness and good will, and with no inner hate. We will keep pervading these people with thoughts imbued with loving kindness and good will and, beginning with them, we will keep pervading the all-encompassing world with thoughts imbued with loving kindness and good will — abundant (like the great earth), exalted (like empty space), immeasurable (like the river Ganges), free from hostility and free from ill will (like the catskin bag).' This is how you should train yourselves."

"Monks, if you keep this admonition on the simile of the saw constantly in mind, do you see any any mode of speech, subtle or gross, that you could not endure?"

"No, Lord."

"Therefore, monks, you should keep this admonition on the Simile of the Saw constantly in mind. That will conduce to your long-term welfare & happiness."

(MN 21)

Metta to all!

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I am trying to memorize the following teaching and practice metta accordingly:

May all beings (and I) be safe and secure; May all beings (and I) be well and happy.[May their (and my) heart be full of metta, freed from anger, ill will, and hostility, & be at peace.]

Whatever beings there are, weak or strong, without exception,great, medium, or small, seen & unseen,near or far, born & unborn,May all beings be well and happy!

Let no one deceive another, Or despise anyone anywhere.Or through anger or hate, Wish harm upon another.

As a mother would risk her life to protect her child, her only child,even so should one cultivate an all-embracing loving heart towards all beings.

With love and good will for all beings, cultivate an all-embracing loving heart:Radiate love to the entire cosmos: Above, below, & all around,unhindered (by defilements/hindrances), without ill will, without enmity.

Whether standing, walking, sitting, or lying down,as long as awake, sustain this recollection.This is said to be a sublime abiding here & now.

What should be done by one skilful in good, who has comprehended the state of peace:he ought to be able, straight, and upright, easy to speak to, meek, not conceited,content, easy to support, with few duties, and living lightly,with peaceful faculties, prudent, modest, and no greed for supporters.

Do not do the slightest thingthat the wise would later censure.

(May all beings) be happy and secure, may all beings be happy in heart!Whatsoever breathing beings there are - weak, strong, or any other,whether they be long or great, of middle size, short, tiny, or of compact (body),those who are seen, and those who are unseen,those who live far away, those who are near,those who are born, and those who still seek birth- may all beings in their hearts be happy!

No one should cheat another, nor should he despise anyone anywhere,he should not long for suffering for another because of anger or resentment.in the same way as a mother would protect her child,her only child, with her life,so toward all beings he should develop the measureless thought (of friendliness).

Towards the whole world he should develop the measureless thought of friendliness,above, below, and all around, without barriers, hate, or enemy.Standing, walking, sitting, lying, for as long as he is without torpor,he should be resolved on this mindfulness, for this, they say here, is the Brahmam abiding.

without grasping views, virtuous, and endowed with insight,having removed greed for sense pleasures, he will never come to lie in a womb again.

I heard the following teaching again and have realized that we should really bear it in heart and apply the teaching to our own practice, instead of blindly follow the following four types of teachers:

On one occasion the Blessed One was dwelling at Bhoganagara near the Ānanda Shrine. There the Blessed One addressed the bhikkhus: “Bhikkhus!”

“Venerable sir!” those bhikkhus replied. The Blessed One said this:

“Bhikkhus, I will teach you these four great references. Listen and attend closely; I will speak.”

“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:

“What, bhikkhus, are the four great references?

(1) “Here, bhikkhus, a bhikkhu might say: ‘In the presence of the Blessed One I heard this; in his presence I learned this: “This is the Dhamma; this is the discipline; this is the Teacher’s teaching!”’ That bhikkhu’s statement should neither be approved nor rejected. Without approving or rejecting it, you should thoroughly learn those words and phrases and then check for them in the discourses and seek them in the discipline. If, when you check for them in the discourses and seek them in the discipline, [you find that] they are not included among the discourses and are not to be seen in the discipline, you should draw the conclusion: ‘Surely, this is not the word of the Blessed One, the Arahant, the Perfectly Enlightened One. It has been badly learned by this bhikkhu.’ Thus you should discard it.

“But a bhikkhu might say: ‘In the presence of the Blessed One I heard this; in his presence I learned this: “This is the Dhamma; this is the discipline; this is the Teacher’s teaching!”’ That bhikkhu’s statement should neither be approved nor rejected. Without approving or rejecting it, you should thoroughly learn those words and phrases and then check for them in the discourses and seek them in the discipline. If, when you check for them in the discourses and seek them in the discipline, [you find that] they are included among the discourses and are to be seen in the discipline, you should draw the conclusion: ‘Surely, this is the word of the Blessed One, the Arahant, the Perfectly Enlightened One. It has been learned well by this bhikkhu.’ You should remember this first great reference.

(2) “Then a bhikkhu might say: ‘In such and such a residence a Saṅgha is dwelling with elders and prominent monks. In the presence of that Saṅgha I heard this; in its presence I learned this: “This is the Dhamma; this is the discipline; this is the Teacher’s teaching.”’ That bhikkhu’s statement should neither be approved nor rejected. Without approving or rejecting it, you should thoroughly learn those words and phrases and then check for them in the discourses and seek them in the discipline. If, when you check for them in the discourses and seek them in the discipline, [you find that] they are not included among the discourses and are not to be seen in the discipline, you should draw the conclusion: ‘Surely, this is not the word of the Blessed One, the Arahant, the Perfectly Enlightened One. It has been badly learned by that Saṅgha.’ Thus you should discard it.

“But … if, when you check for them in the discourses and seek them in the discipline, [you find that] they are included among the discourses and are to be seen in the discipline, you should draw the conclusion: ‘Surely, this is the word of the Blessed One, the Arahant, the Perfectly Enlightened One. It has been learned well by that Saṅgha.’ You should remember this second great reference.

(3) “Then a bhikkhu might say: ‘In such and such a residence several elder bhikkhus are dwelling who are learned, heirs to the heritage, experts on the Dhamma, experts on the discipline, experts on the outlines. In the presence of those elders I heard this; in their presence I learned this: “This is the Dhamma; this is the discipline; this is the Teacher’s teaching!”’ That bhikkhu’s statement should neither be approved nor rejected. Without approving or rejecting it, you should thoroughly learn those words and phrases and then check for them in the discourses and seek them in the discipline. If, when you check for them in the discourses and seek them in the discipline, [you find that] they are not included among the discourses and are not to be seen in the discipline, you should draw the conclusion: ‘Surely, this is not the word of the Blessed One, the Arahant, the Perfectly Enlightened One. It has been badly learned by those elders.’ Thus you should discard it.

“But … if, when you check for them in the discourses and seek them in the discipline, [you find that] they are included among the discourses and are to be seen in the discipline, you should draw the conclusion: ‘Surely, this is the word of the Blessed One, the Arahant, the Perfectly Enlightened One. It has been learned well by those elders.’ You should remember this third great reference.

(4) “Then a bhikkhu might say: ‘In such and such a residence one elder bhikkhu is dwelling [170] who is learned, an heir to the heritage, an expert on the Dhamma, an expert on the discipline, an expert on the outlines. In the presence of that elder I heard this; in his presence I learned this: “This is the Dhamma; this is the discipline; this is the Teacher’s teaching!”’ That bhikkhu’s statement should neither be approved nor rejected. Without approving or rejecting it, you should thoroughly learn those words and phrases and then check for them in the discourses and seek them in the discipline. If, when you check for them in the discourses and seek them in the discipline, [you find that] they are not included among the discourses and are not to be seen in the discipline, you should draw the conclusion: ‘Surely, this is not the word of the Blessed One, the Arahant, the Perfectly Enlightened One. It has been badly learned by that elder.’ Thus you should discard it.

“But a bhikkhu might say: ‘In such and such a residence one elder bhikkhu is dwelling who is learned, an heir to the heritage, an expert on the Dhamma, an expert on the discipline, an expert on the outlines. In the presence of that elder I heard this; in his presence I learned this: “This is the Dhamma; this is the discipline; this is the Teacher’s teaching!”’ That bhikkhu’s statement should neither be approved nor rejected. Without approving or rejecting it, you should thoroughly learn those words and phrases and then check for them in the discourses and seek them in the discipline. If, when you check for them in the discourses and seek them in the discipline, [you find that] they are included among the discourses and are to be seen in the discipline, you should draw the conclusion: ‘Surely, this is the word of the Blessed One, the Arahant, the Perfectly Enlightened One. It has been learned well by that elder.’ You should remember this fourth great reference.

“These, bhikkhus, are the four great references.”

_______________

We might think that we've been following the Buddha's teaching and path, but compare our practice with the above teaching -- are we really followers of the Buddha, or someone(s) else?

Metta to all!

Starter

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